Download Descriptions and Classification of Cancer in the Classical Ayurvedic

Indian Journal of History of Science, 50.2 (2015) 187-195
DOI: 10.16943/ijhs/2015/v50i2/48234
Descriptions and Classification of Cancer
in the Classical Ayurvedic Texts
P Ram Manohar*
(Received 21 November 2014)
Abstract
The first accounts of cancer in the history of medicine can be seen in seven papyri from Egypt
dating back to 1600 BC. The term ‘cancer’ was coined by Hippocrates (ca. 460 BC – ca. 370 BC) in his
corpus. Descriptions of diseases resembling cancer have also been codified in the classical Ayurvedic
texts, which were composed few centuries before the Common Era. The discussion in the Suśruta Sahitā
of the disease known as arbuda has striking resemblance to tumour forming cancers, with vivid clinical
observations differentiating it from other growths. Suśruta also describes recurrence (adhyarbuda) and
metastasis (dvirarbuda) while the Caraka Sahitā differentiates benign tumour (granthi) from malignant
tumour (arbuda) by the presence of a capsule (kośa). The classical texts of Ayurveda have also classified
arbuda into many types. There is no direct evidence revealing the understanding of non-tumour forming
cancers in the tradition of Ayurveda. On the other hand, there are also diseases other than arbuda whose
descriptions resemble cancer. This suggests that there was no umbrella term for cancer that included all
types of malignancies under one heading. There is indication that the ancient physicians may have
understood the correlation between chronic inflammation and cancer as arbuda (malignant tumour) is
considered to be an outcome of oedema and inflammation (śotha). Many herbs used in Ayurveda have
been screened for activity against cancer and in-vitro and in-vivo studies have given promising leads.
Ayurvedic physicians have also reported good outcomes when Ayurvedic treatments are administered as
an adjuvant to chemotherapy and radiation for the management of cancer. There are also anecdotal reports
of successful management of cancer with Ayurvedic treatment.
Key words: Arbuda, Ayurveda, Cancer, Granthi
1. INTRODUCTION
Descriptions of cancer can be seen from
antiquity as early as 1600 BC in Egypt. The Ebers
Papyrus, which is a 110 page scroll 20 metres in
length is preserved at the library in the University
of Leipzig, Germany and refers to tumours. Edwin
Smith’s Surgical Papyrus is perhaps the first record
of breast cancer in human history.
The origin of the word cancer is credited
to the Greek physician Hippocrates (460-370 BC),
who is considered the “Father of Medicine.”
Hippocrates used the terms carcinos and
carcinoma to describe non-ulcer forming and
ulcer-forming tumours. In Greek, these words refer
to a crab, most likely applied to the disease because
the finger-like spreading projections from a cancer
called to mind the shape of a crab. The Roman
physician, Celsus (28-50 BC), later translated the
Greek term into cancer, the Latin word for crab.
Galen (130-200 AD), another Greek physician,
used the word oncos (Greek for swelling) to
describe tumours. Although the crab analogy of
Hippocrates and Celsus is still used to describe
malignant tumours, Galen’s term is now used as a
* Director and CSO, AVP Research Foundation, 136/137, Trichy Road, Ramanathapuram, Coimbatore, Tamil Nadu, India
Email: [email protected]
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INDIAN JOURNAL OF HISTORY OF SCIENCE
Fig. 1. Pictorial differentiation of Granthi and Arbuda as described in classical texts of Ayurveda
part of the name for cancer specialists –
oncologists.
The American Cancer Society describes
the early history of cancer and acknowledges that
Egyptians and the Greeks knew about the disease.
The modern understanding of cancer and the
development of Oncology as a medical specialty
can be traced to the Greeks and in particular
Hippocrates. Curiously enough, there is no
mention of any contributions from the other great
medical traditions of the world, especially
Ayurveda and Chinese Medicine.
This paper attempts to explore the
descriptions of cancer in the classical Ayurvedic
texts and to construct the development of this
knowledge in the course of the evolution of the
tradition of Ayurveda.
2. DESCRIPTIONS
OF DISEASES THAT RESEMBLE
CANCER IN THE CLASSICAL
AYURVEDIC
TEXTS
A cursory look at classical Ayurvedic
literature gives ample indication that cancer was
known to ancient Ayurvedic physicians.
Definitely, cancer is not a modern disease. It is an
interesting exercise to explore how much the
ancient Ayurvedic physicians knew about cancer.
The most obvious term in the texts that
correlates with cancer is arbuda. Arbuda cannot
be explained without referring to a related term
1
2
3
4
granthi. Both of these terms refer to swelling or
growths that are hard on touch and do not easily
go away. In fact, they tend to grow bigger over a
period of time. Together, the terms arbuda and
granthi seems to represent tumour forming
pathologies that have been described in the earliest
text books of Ayurveda.
Granthi is a growth, a swelling with a
knotted appearance1. On the other hand, arbuda
is a more dangerous type of growth that can hurt
or kill the individual2 and that which can grow in
size by multiples of hundreds and crores3.
There are descriptions of the above
mentioned diseases in the Caraka Sahitā and the
Suśruta Sahitā, which represent the medical and
surgical schools in Ayurveda.
Caraka mentions these diseases under the
group of diseases that are characterized by
swelling or śopha (Trikamji, 2013, p.107). Suśruta
describes arbuda and granthi as diseases that need
surgical management (Trikamji & Narayan, 2008,
pp. 471-475).
The observations in the texts
differentiating between granthi and arbuda are
very interesting. Caraka distinguishes granthi
from arbuda by the presence of a capsule 4
(Trikamji, 2013, p. 489). In other words, granthi
is encapsulated while arbuda is not. When a
granthi is surgically removed, Caraka emphasises
The term granthi means knotted - grathanād granthi
The word arbuda is derived from the root arv himsāyām, meaning that which hurts or kills.
Arbuda also denotes a count of hundreds and crores - arbudo śatakoiu.
Caraka mentions that a granthi is encapsulated having a kośa.
DESCRIPTIONS AND CLASSIFICATION OF CANCER IN THE CLASSICAL AYURVEDIC TEXTS
189
Fig. 2: From Caraka Sahitā, Sūtrasthāna, 18th Chapter - Triśothīya
that it should be removed along with the capsule
to prevent recurrence5 (Trikamji 2013, p. 489).
Suśruta describes arbuda as a slowly
progressing growth6 (Trikamji & Narayan, 2008,
p. 312), which can then take on a rapid course
when it begins to ulcerate and spread7 (Trikamji
& Narayan, 2008 p. 313). Because of the
predominant involvement of kapha (Trikamji &
Narayan, 2008 p. 313), the disease is silent and
slow in the initial phase.
Suśruta specifies that even in the beginning
stage, there is more to arbuda than meets the eye.
Arbuda has deep roots (analpamulam). As it
progresses, it can consolidate itself locally over a
5
6
7
8
large area (ktamūla) and become fixed
(acālya), which indicates a bad prognosis
(Trikamji & Narayan, 2008 pp. 312, 313).
An arbuda is especially difficult to manage
if it manifests in a vital organ (marma) or a vital
channel (srotas). An arbuda can recur on the same
site again even after treatment (adhyarbuda) or
manifest in another location (dvirarbuda).
The dvirarbuda can occur simultaneously
(yugapad) or in due course (cirādvā). Dvirarbuda
seems to be a very early reference to metastasis
of cancers in the Ayurvedic tradition8 (Trikamji &
Narayan, 2008, p.313).
Interestingly, the Caraka Sahitā recommends removal of the capsule along with the granthi or tumour. vipāya coddhtya
bhiak sakośa śastrea dagdhvā vraavaccikitset. Not only that, Caraka also warns that if the tumour is not completely
excised, it will grow again slowly - adagdha īat pariśeitaśca prayāti bhūyo/pi śanairvivddhim, tasmādaśea kuśalai
samantācchedyo bhavedvīkya śarīradeśān
Suśruta gives vivid descriptions of the development of malignant growths - gātrapradeśe kvacideva doā sammūrchitā
māmsamabhipradūya, vtta sthira mandaruja mahāntamanalpamūlam ciravddhyapāka, kurvanti māmsopacaya tu
śopha tamarbuda śāstravido vadanti - Arbuda can manifest in any part of the body, it is not very painful, but can be huge
and widespread. It grows slowly and does not suppurate for a long time.
Suśruta points out that the arbuda that ulcerates and oozes cannot be treated. So also that which is growing in a vital organ or
major channels and those that are immovable - saprasruta marmai yacca jāta, srotassu vā yacca bhavedacālya
The recurrence of arbuda at the same site of the previous growth or its simultaneous or later occurence at another location have
been explicitly mentioned by Suśruta indicating that he was aware of the recurrence and metastasis of malignant tumours yajjāyate/nyat khalu pūrvajāte jñeyam tadadhyarbudamarbudajñai, yaddvandvajātam, yugapat kramādvā dvirarbuda tacca
bhavedasādhya. Dvirarbuda is specifically mentioned as incurable.
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Adhyarbuda obviously refers to relapse of
the cancer at the same site. According to Suśruta,
if an arbuda is not removed completely through a
surgical procedure, it will recur again quickly in a
very aggressive manner and kill the person like
fire9 (Trikamji & Narayan, 2008, p. 474).
Arbuda is classified in Ayurveda in two
ways - on the basis of the predominant doa and
also on the basis of the dhatu involved. Thus, we
have vātārbuda, pittārbuda and kaphārbuda as
well as māmsārbuda and medorbuda (Trikamji &
Narayan, 2008 pp. 312, 313).
From the above discussion, we can
understand that the ancient Ayurvedic texts give a
fairly clear description of the tumor forming
cancers, differentiating between benign and
malignant tumors and also highlighting the stage
wise progression of cancer.
3. THE
STAGES IN THE DEVELOPMENT OF
ARBUDA AND ITS CORRELATION WITH CANCER
The following points emerge from the
descriptions of arbuda in the classical texts of
Ayurveda.
1. Arbuda is a localized growth in any part of
the body - gātrapradesìe kvacideva doā
2. Initially it grows slowly and silently ciravddhi, apāka
3. Local spreading of the growth and rooting analpamūla
4. Fixation - ktamūlatva, aclyā
5. Spreading - mahāvāstuparigraha
6. Ulcerating - saprasruta
7. Recurrence - adhyarbuda
8. Metastasis – dvirarbuda
There are indications that we get from the
texts that arbuda is a secondary outcome of a
chronic inflammatory pathology. Broadly
speaking arbuda and granthi come under the
category of diseases grouped under the heading
śopha. Śopha can be loosely translated as
inflammation, swelling. This is perhaps an
indication that śopha especially when it persists
in chronic form predisposes the individual to
develop arbuda. In the context of the treatment of
vātarakta, a chronic inflammatory disease
affecting the joints of the body, it has been
mentioned that arbuda can manifest as a
complication (Sastri, 2012)10.
To summarize, what we learn from the
Ayurvedic description of arbuda is that the tumour
forming cancers are later developments in the
evolution of disease, hinting at the possibility of
a pre-cancer state.
4. OTHER
DISEASES SIMILAR TO CANCER
DESCRIBED IN THE
AYURVEDIC
TEXTS
It is not very clear whether the ancient
Ayurvedic physicians were aware of the nontumour forming cancers. For that matter, it seems
that Ayurveda did not group all cancers under a
single heading. For instance, certain stages of
diseases like gulma, pāu and vidradhi seem to
resemble cancer. There is an opinion amongst
Ayurvedic physicians that the cancers of the blood
correlate with some presentations of pāu. It is
not easy to judge on the basis of textual
descriptions whether the above mentioned
diseases relate to cancer in the way it is understood
today (Kumaraswamy, 1994, pp. 218-31).
There is a disease known as valmīka
described in the later texts of Ayurveda that seems
According to Suśruta, an incompletely removed arbuda can recur again - saśeadoāi hi yo/rbudāni karoti tasyāśu punarbhavanti,
tasmādaśeāi samuddharettu hanyu saśeāi yathā hi vahni - While arbuda is generally considered to develop and grow
slowly, the relapsed arbuda is observed to grow very fast and kills the patient like fire.
10
Vātarakta caused by derangement of all the three doas, which also leads to development of arbuda is to be discarded - tridoajam
tyajed srāvi stabdhamarbudakāri yat.
9
DESCRIPTIONS AND CLASSIFICATION OF CANCER IN THE CLASSICAL AYURVEDIC TEXTS
to match the description of cancer (Sastri, 2012).
In the Siddha system of medicine, this is known
as Puttru, which means the same as valmīka.
Siddha physicians equate cancer with Puttru Noi.
However, conditions like gulma, pāu, vidradhi
and valmīka cannot be definitely correlated with
cancer.
The study of arbuda seems to have been a
specialized engagement for the physicians of
Ayurveda. Suśruta mentions a term arbudajña,
which means those who were having specialized
knowledge about arbuda. This is akin to the
modern term oncologist (Trikamji & Narayan,
2008, p. 313).
5. THE TREATMENT
OF
GRANTHI
We shall now discuss about the treatments
described in Ayurveda for arbuda and granthi,
considering the fact that these conditions resemble
cancer the most as we understand it today.
When the patient has the strength,
purificatory therapies like emesis, purgation, and
nasal purgation are indicated for all types of
granthis (tumours). Specifically in vāta type of
granthi, medication with the four unctuous
substances, application of paste externally and
various types of fomentations are recommended.
When these measures fail, blood letting is
indicated. The aim of these treatments is to cause
lysis or suppuration of the swelling after which it
is to be incised and drained (Trikamji & Narayan,
2008 p. 470). In Pitta type of granthi, leech
application is recommended followed by
purgation. When the swelling is ripened, it is to
be incised and drained (Trikamji & Narayan, 2008,
pp. 470-471). In the kapha type of granthi, internal
purification is to be done and then fomentation of
the swelling should be done. Powder of herbs
should then be applied externally as paste. If the
swelling does not become ripe after these
11
191
measures, it should be excised surgically and
cauterized. Care must be taken to ensure that there
is no residue left. Remnants of the granthi can
grow again to form fresh tumours. The treatment
for granthi caused by māmsa and medas are more
or less the same. In granthi caused by medas, the
swelling has to be smeared with paste of sesame
seeds heated with an iron plate by placing cloth
folded twice above the swelling. It should be
massaged before excision and cauterization
(Trikamji & Narayan, 2008 p. 471).
Interestingly siragranthi, which seems to
resemble varicose veins rather than a real tumour
is also discussed along with other granthis (Sastri,
2012).
As mentioned earlier, the Caraka Sahitā,
points out that granthi or tumour is enclosed within
a capsule and that the capsule must be excised
along with the tumour. However, there is no
reference to adhyarbuda (relapse of tumour) and
dvirarbuda (simultaneous or consequent
occurrence of tumour - metastasis) in the Caraka
Sahitā.
The ancient physicians and surgeons found
it difficult to distinguish between granthi and
arbuda. In one context, it is mentioned that there
is no difference between granthi and arbuda and
that the line of treatment is not so different11. Even
a granthi may become immovable and then it is
incurable. Nevertheless, these two conditions have
been described distinctly. One difference is that
while granthi can recur if not completely removed,
the arbuda that recurs is said to kill the patient
like fire.
6. THE
TREATMENT OF
ARBUDA
In the case of arbuda, treatment similar to
granthi is recommended. However, there is a
greater emphasis on fomentation and blood letting
Caraka says that there is not a significant difference in the occurrence, cause, appearance, doa and dūya between granthi and
arbuda. Therefore the line of treatment is also very similar - granthyarbudānā ca yato/viśea pradeśahetvāktidoadūyai
tataścikitsedbhiagarbudāni vidhānavidgranthicikitsitena
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INDIAN JOURNAL OF HISTORY OF SCIENCE
in arbuda caused by vāta. Poultice, steam from a
pipe and purgation are recommended. In arbuda
caused by pitta, mild fomentation is recommended
as well as external application of herbal pastes.
In arbuda caused by kapha, complete
purification of the body is recommended including
blood letting. The medications used for emesis and
purgation are to be applied externally. In the
treatment of arbuda caused by kapha, it is advised
to smear the swelling with herbs and meat to attract
flies that will eat away the growth of the arbuda.
The remnants of the arbuda after the flies have
eaten it can be scraped away and cauterized and
then the wound may be healed with appropriate
medicines. The use of strong alkalies repeatedly
is recommended for the management of arbuda
caused by kapha (Trikamji &Narayan, 2008 p.
470).
The arbuda caused by medas has to be
fomented and then opened. After the fat has been
removed and the bleeding has stopped, the wound
should be sutured. Herbal paste may be applied
thereafter.
In the case of arbuda, the texts warn that
incomplete removal of an arbuda can result in
recurrence of the growth very soon. Therefore, the
arbuda has to be completely removed with the
help of alkali, surgery or cautery.
7. THE
CLINICAL UNDERSTANDING OF BENIGN
AND MALIGNANT TUMOURS IN
AYURVEDA
The above discussions indicate that
Ayurveda recognized the clinical manifestations
of benign and malignant tumours. The approach
to treatment of tumours in Ayurveda seems to aim
at its lysis by the application of pastes and
fomentation externally in addition to blood letting.
Ultimately, surgical intervention and cauterization
are recommended because it was recognised that
residual tumours can grow again.
In the management of arbuda caused by
kapha, an interesting treatment has been described
that resembles maggot therapy. The smearing of
meat with herbal paste on the swelling to attract
flies is said to bring about debridement of the
wound and stimulate the healing just like maggot
therapy.
At least in principle, the emphasis on
alkalis, cautery and surgery echoes the modern
approach to cancer management with
chemotherapy, radiation and surgery.
8. APPLICATION OF AYURVEDA IN THE
MANAGEMENT OF CANCER IN MODERN TIMES
Anecdotal accounts abound reporting
success stories of cancer being managed by
Ayurvedic physicians. However these claims are
not backed by rigorous scientific research. Claims
of success range from complete cure to
improvement of quality of life and better outcomes
during radiation and chemotherapy.
Some reports of success go beyond mere
anecdotes. A French oncologist traveled to India
in 2013 with one of his former patients to try and
understand how traditional Indian medicine
(known as Ayurveda) cured her cancer. The whole
story has been portrayed in the documentary called
the “Indian Summer”. The film follows the journey
of a surprising and unusual couple: a world famous
French oncologist, both intrigued and questioning,
who has the desire to discover other medical
approaches and to question his own knowledge
and one of his former patients, a patient who chose
traditional Indian medicine instead of following
his recommended treatment and who joins him in
retracing her personal path against cancer that had
a happy ending.
After undergoing treatments by Ayurvedic
practitioners in India for three years, and returning
to France cancer free, she looks up a leading
oncologist, Dr. Thomas Tursz, who had scoffed at
her decision to try Ayurvedic medicine prior to
going to India, and challenges him to meet the
doctors who treated her there (Brook, 2014).
DESCRIPTIONS AND CLASSIFICATION OF CANCER IN THE CLASSICAL AYURVEDIC TEXTS
An article reports in the Journal Integrative
Cancer Therapies that Asian botanicals (from both
Chinese and Ayurvedic medicine) are being
evaluated for their ability to improve therapeutic
gain through the modulation of reactive oxygen
species. An increase in the efficacy of radiotherapy
on tumor tissue allows a reduction in the dose
applied to normal tissues. In addition, some
botanicals may selectively protect normal tissue
or increase its repair following radiation therapy.
The results are promising enough to consider
clinical trials (Sagar, 2013 pp 5-10). In response
to this paper, Biran Lawenda from Uniformed
University of Health Sciences, Bethesda points out
that numerous botanical agents, many of which
are used in whole medical system practices (i.e.
traditional Chinese medicine, Ayurvedic medicine,
etc.), have been shown to exhibit radiomodifying
effects on tumors and normal tissues in-vitro and
in-vivo studies. Some of these agents can enhance
the therapeutic gain of radiation therapy by either
acting as a radiosensitizer to tumor cells and/or as
a radioprotector to normal cells. Botanical agents
are comprised of multiple phytochemical
compounds that may work individually or
synergistically to not only improve radiation
therapy outcomes, but may also exhibit a variety
of anti-cancer effects as well. It will be important
to evaluate these botanicals for efficacy, tumor
specificity, and safety profiles before they can be
recommended during radiation therapy. Metri et
al. also makes similar recommendations to
supplement radiation and chemotherapy with
Ayurvedic medications (Metri, 2013, pp.115-29).
Prakash (2011, pp. 56-59) has reported the
completion of 12 years of disease free survival
with Ayurvedic treatment of a 16 year old boy who
was diagnosed with acute myeloid leukaemia with
bone marrow pathology showing 85% blasts in
February 07, 1997. He received two cycles of
induction chemotherapy (3+7 protocol) with
daunomycin and cytosar, following which he
achieved incomplete remission with bone marrow
193
aspirate showing 14% blasts. Subsequently, the
patient received two cycles of high-dose cytosine
arabinoside Ara-C and achieved remission.
However, his disease relapsed on August 29, 1997.
Peripheral blood smear showed 6% blast cells and
bone marrow showed 40% blast cells. The patient
refused further chemotherapy and/or bone marrow
transplant and volunteered for Ayurvedic therapy
(AYT) advocated by the author from September
09, 1997. Bone marrow studies done after six
months of AYT indicated that the disease was in
remission. The AYT was continued for five years
and stopped (Prakash, 2011, pp.56-9).
Rastogi reported favourable outcomes
with Ayurvedic treatment in metastatic liver
disease. A diagnosed patient with metastatic liver
disease that included abnormal liver functions and
symptomatic presentation was treated with
Ayurvedic therapies and was observed for 10 days
for any possible changes. A substantial clinical and
biochemical improvement was observed in this
patient after 10 days of treatment. This
improvement was noted to be consistent at a 1week follow-up after the patient was discharged
from the hospital (Rastogi, 2011, pp.719-22).
9. MODERN
RESEARCH ON
AND
AYURVEDA
CANCER
Modern research is being conducted to
explore the anti-cancer effects of herbs and
formulations described in classical texts and used
by Ayurvedic physicians in clinical practice.
Plumbago rosea, Withania somnifera, Semecarpus
anacardium, Achyranthes aspera, Saraca asoka,
Hemidesmus indicus, Pandanus odoratissimus,
Curcuma longa, Tinospora cordifolia,
Commiphora mukul and the list goes on. Varanadi
Ghritam and Indukantam Ghritam are
formulations that have been explored for their
beneficial effects in cancer (Aggarwal, 2006, pp.
87-116; Chang, 2003 pp. 541-3; Vayalil, 2002,
787-96). The traditions of text and practice in
Ayurveda continue to be explored for new leads
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INDIAN JOURNAL OF HISTORY OF SCIENCE
to develop drugs for management of cancer
(Kumaraswamy, 1994, pp. 218-31). Vincristine
and Vinblastine were harvested from the plant
Vinca rosea for the management of leukemia. This
plant does not, however, figure prominently in the
classical Ayurvedic texts. The numerous medicinal
plants mentioned in Ayurvedic literature have
shown potential benefits in the management of
cancer, but the preliminary findings have not been
translated into potent medicines that can be
effectively used at the point of care.
10. CONCLUSIONS
A review of classical Ayurvedic literature
reveals that the clinical features of tumour forming
cancers were well understood in the very early
stages of the evolutionary history of Ayurveda.
Strikingly, the benign and malignant tumours have
been distinguished with Caraka pointing out the
presence of a capsule in the case of benign tumours
called granthi while all the authorities point out
the fixation, rooting and spreading of the
malignant type of tumour known as arbuda.
Suśruta clearly describes the various stages in the
development of malignant tumours and also
recognizes recurrence as well as metastasis.
Especially, he points out the need to remove the
traces of the tumour completely to avoid the risk
of a recurrence that can be fatal like a raging fire.
In terms of treatment, Ayurveda recommends
internal purification, external treatments like
application of paste, fomentation and blood letting
to induce lysis of the tumour. Ultimately large
tumours have to be excised and the remnants
removed completely by application of alkali or
cautery. In arbuda caused by cancer, a procedure
very similar to maggot therapy has been described.
Conditions resembling cancer can be found in the
description of other diseases also indicating that
cancerous states may develop from pre-existing
conditions but there is no evidence of any attempt
to classify all these conditions under one umbrella
term. On the other hand, non-cancerous conditions
like varicose veins have been described along with
other tumours (granthi). Certain stages of the
disease Pāu resemble leukaemia, but this is
mostly an inference of modern scholars of
Ayurveda and there is no evidence that the texts
reveal an understanding of non-tumour forming
cancers. Also the histological differentiation of
different types of cancers were obviously
unknown to the Ayurvedic physicians.
Interestingly, cancer is described to be an outcome
of śopha or inflammation hinting upon the notion
that chronic inflammation can lead to the
development of cancer. In spite of the lack of
rigorous evidence anecdotal accounts of success
abound in the application of Ayurvedic treatment
for management of cancer. Albeit scanty, some
studies lend support to the possibility that
Ayurvedic treatments can lead to beneficial
outcomes in cancer patients. Systematic and
rigorous research is needed to pinpoint the specific
benefits that Ayurveda can offer in the
management of cancer.
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Chang, R. and White, J.D. Asian therapies for cancer—
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http://www.cultureunplugged.com/documentary/watchonline/play/51715/Indian-Summer (Abbrev. Brook)
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